The Belief in the Finality of Prophethood in the Light of Ahadith
It is established through mutawatir ahadith that the Holy Prophet ﷺ is the last Prophet and Messenger. No prophet can be born after you ﷺ.
Hafiz Ibn Kathir (774 AH) writes:
قَدْ أَخْبَرَ تَعَالَى فِي كِتَابِهِ وَرَسُولُهُ فِي السُّنَّةِ الْمُتَوَاتِرَةِ عَنْهُ أَنَّهُ لا نَبِيَّ بَعْدَهُ، لِيَعْلَمُوا أَنَّ كُلَّ مَنِ ادَّعَى هَذَا الْمَقَامَ بَعْدَهُ، فَهُوَ كَذَّابٌ ، أَفَّاكٌ، دَجَالٌ، ضَالٌ، مُضِلٌ.
“Allah Almighty has explained in the Holy Quran and the Messenger of Allah ﷺ has explained in mutawatir ahadith that there is no prophet after you ﷺ. The purpose is to make us understand that whoever claims prophethood after the Holy Prophet ﷺ is a liar, a fabricator, and the Antichrist; he is himself misguided and misguides others.”
➊ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمُ الْأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِيٍّ خَلَفَهُ نَبِيٍّ، وَإِنَّهُ لَا نَبِيَّ بَعْدِي، وَسَيَكُونُ خُلَفَاءُ، فَيَكْثُرُونَ.
“The governance of the Children of Israel was by prophets; when one prophet died, another prophet succeeded him. But (listen) after me there is no prophet, however, there will be caliphs and they will be many.”
➋ Sayyiduna Abu Huraira (RA) narrates that the Messenger of Allah ﷺ said:
إِنَّ مَثَلِي وَمَثَلَ الْأَنْبِيَاءِ مِنْ قَبْلِي كَمَثَلِ رَجُلٍ بَّنَى بَيْتًا، فَأَحْسَنَهُ وَأَجْمَلَهُ إِلَّا مَوْضِعَ لَبِنَةٍ مِّنْ زَاوِيَةٍ، فَجَعَلَ النَّاسُ يَطُوفُونَ بِهِ وَيُعْجِبُونَ لَهُ، وَيَقُولُونَ : هَلَّا وُضِعَتْ هَذِهِ اللَّبِنَةُ؟ قَالَ : فَأَنَا اللَّبِنَةُ، وَأَنَا خَاتَمُ النَّبِيِّينَ.
“A beautiful and magnificent house was built, but a space was left in it for a brick in a corner; people would walk around this building, marvel at its excellence, and say why was this space left for a brick? This is the example of the Palace of Prophethood; I am the last brick, and the first bricks are the previous Prophets. After me, the chain of Prophethood is ended, and I am the Seal of the Prophets.”
➌ Sayyiduna Jabir bin Abdullah (RA) narrates that the Messenger of Allah ﷺ said:
أَنَا مَوْضِعُ اللَّبِنَةِ، جِنْتُ فَخَتَمْتُ الْأَنْبِيَاءَ عَلَيْهِمُ السَّلَامُ.
“I am the brick in the corner; I have come and ended the chain of Prophethood.”
In one narration:
أَنَا مَوْضِعُ اللَّبِنَةِ، خُتِمَ بِي الأَنْبِيَاءُ.
“I am the brick in the corner; the chain of Prophets has ended with me.”
Hafiz Iraqi (806 AH) writes:
أَمَّا كَوْنُهُ خُتِمَ بِهِ النَّبِيُّونَ فَمَعْنَاهُ أَنَّ اللَّهَ تَعَالَى لَا يَبْعَثُ بَعْدَهُ
“The meaning of the end of the chain of Prophethood after the Noble Prophet ﷺ is that Allah Almighty will not send any Prophet after you ﷺ.”
Allama Ahmad Qastalani (923 AH) writes:
مِنْ تَشْرِيفِ اللَّهِ تَعَالَى لَهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَتْمُ الْأَنْبِيَاءِ وَالْمُرْسَلِينَ بِهِ، وَإِكْمَالِ الدِّينِ الْحَنِيفِ لَهُ، وَقَدْ أَخْبَرَ اللهُ فِي كِتَابِهِ، وَرَسُولُهُ فِي السُّنَّةِ الْمُتَوَاتِرَةِ عَنْهُ، أَنَّهُ لَا نَبِيَّ بَعْدَهُ، لِيَعْلَمُوا أَنَّ كُلَّ مَنِ ادَّعَى هَذَا الْمَقَامَ بَعْدَهُ فَهُوَ كَذَّابٌ أَفَّاكُ دَجَالٌ صَالٌ مُّضِلٌ، وَلَوْ تَحَذَّقَ وَتَشَعْبَدَ، وَأَنِّى بِأَنْوَاعِ السِّحْرِ وَالطَّلَاسِمِ وَالنِّيْرَنْجِيَاتِ، فَكُلُّهَا مُحَالٌ وَضَلَالَةٌ عِنْدَ أُولِى الْأَلْبَابِ، وَلَا يَقْدَحُ فِي هَذَا نُزُولُ عِيْسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ بَعْدَهُ، لأَنَّهُ إِذَا نَزَلَ كَانَ عَلَى دِيْنِ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمِنْهَاجِه ، مَعَ أَنَّ الْمُرَادَ : أَنَّهُ آخِرُ مَنْ نَبَى . قَالَ أَبُو حَيَّانَ:وَمَنْ ذَهَبَ إِلى أَنَّ النُّبُوَّةَ مُكْتَسَبَةٌ لَّا تَنْقَطِعُ، أَوْ إِلَى أَنَّ الْوَلِيُّ أَفْضَلُ مِنَ النَّبِيِّ، فَهُوَ زِنْدِيقٌ يَجِبُ قَتْلُهُ، وَاللهُ أَعْلَمُ.
Allah made you ﷺ the Seal of the Prophets; this is an honor from Allah for you and the completion of the upright religion. Allah Almighty has stated in the Holy Quran and the Messenger of Allah ﷺ has conveyed through numerous authentic hadiths that there is no prophet after you ﷺ. The purpose is to make us understand that anyone who claims prophethood after the Noble Prophet ﷺ is a liar, a fabricator, and the Antichrist (Dajjal); he is himself misguided and misguides others. No matter how many tricks he performs, swearing oaths, practicing magic, sorcery, or exorcism, he will be considered a liar and the Antichrist. Because according to the people of intellect and wisdom, the existence of prophethood after Muhammad ﷺ is impossible. The meaning of the Seal of Prophethood is that you ﷺ are the last human upon whom revelation was sent. And yes! The descent of our master Jesus (peace be upon him) does not affect the belief in the Seal of Prophethood, because he will descend upon your ﷺ religion and methodology. Abu Hayyan (may Allah have mercy on him) says that whoever considers prophethood as a continuing matter or considers a wali (saint) superior to a prophet is an apostate deserving of death,
وَاللهُ أَعْلَمُ.
4. Sayyiduna Abu Hurairah (RA) narrates that the Messenger of Allah ﷺ said:
فُضّلْتُ عَلَى الأَنْبِيَاءِ بِسِيّ، أُعْطِيتُ جَوَامِعَ الكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، وَأُحِلَّتْ لِي الْغَنَائِمُ، وَجُعِلَتْ لِي الْأَرْضُ طَهُورًا وَمَسْجِدًا وَأُرْسِلْتُ إِلَى الْخَلْقِ كَافَّةٌ، وَخُتِمَ بِيَ النَّبِيُّونَ.
“I have been given superiority over the Prophets in six things. I have been granted comprehensive words, I have been supported with awe, I (and my Ummah) can pray anywhere on the earth and perform Tayammum, I have been sent as a Messenger to the entire world, and the chain of Prophets has ended with me.”
5. Sayyiduna Jubair bin Mut’im (RA) narrates that the Messenger of Allah ﷺ said:
أَنَا مُحَمَّدٌ، وَأَنَا أَحْمَدُ، وَأَنَا المَاحِي الَّذِي يُمحى بِي الكُفْرُ، وَأَنَا الْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى عَقِبِي، وَأَنَا الْعَاقِبُ الَّذِي لَيْسَ بَعْدَهُ نَبِي.
“I am Muhammad, I am Ahmad, I am the Mahi (through whom disbelief will be wiped out), I am the Hashir (at whose time the resurrection will occur), I am the Aaqib (after whom there is no Prophet).”
Imam Sufyan bin Uyaynah narrated from
, Shu’aib bin Abi Hamzah
, Yunus bin Yazid Alai, and Imam Malik
have also narrated it. Additionally, Imam Sufyan bin Uyaynah has explicitly mentioned the hearing (sama’) in
, and Imam Zahri (may Allah have mercy on him) has done so in
.
Secondly, all the narrations with hidden chains (mudallis) in Bukhari and Muslim are based on hearing (sama’).
➏ Sayyiduna Abu Musa Ash’ari (may Allah be pleased with him) narrates:
كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُسَمِّي لَنَا نَفْسَهُ أَسْمَاءَ، فَقَالَ : أَنَا مُحَمَّدٌ ، وَأَحْمَدُ، وَالْمُقَفِّي ، وَالحَاشِرُ، وَنَبِيُّ التَّوْبَةِ، وَنَبِيُّ الرَّحْمَةِ.
“The Messenger of Allah ﷺ used to tell us his blessed names, saying: I am Muhammad, I am Al-Muqaffi (the last one, after whom there will be no prophet), I am Al-Hashir, I am the prophet of repentance and mercy.”
This hadith is evidence for the belief that Muhammad ﷺ is the last prophet. After you ﷺ, the Day of Judgment will occur, but no prophet will be born after you.
Hafiz Ibn Hajar (852 AH) writes:
إِشَارَةٌ إِلى أَنَّهُ لَيْسَ بَعْدَهُ نَبِيٌّ وَلَا شَرِيعَةٌ فَلَمَّا كَانَ لَا أُمَّةَ بَعْدَ أُمَّتِهِ لأَنَّهُ لَا نَبِيَّ بَعْدَهُ نُسِبَ الْحَشْرُ إِلَيْهِ لِأَنَّهُ يَقَعُ عَقِبَهُ.
“In this hadith, there is an indication that after the Messenger of Allah ﷺ, there will be no prophet or Shariah; if there is no prophet after you, then obviously there will be no Ummah after you. After you, the Resurrection will take place, and that is why the Resurrection is attributed to you.”
➐ Sayyiduna Thawban رضي الله عنه narrates that the Messenger of Allah ﷺ said:
إِنَّهُ سَيَكُونُ فِي أُمَّتِي كَذَّابُونَ ثَلَاثُونَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيٍّ، وَأَنَا خَاتَمُ النَّبِيِّينَ، لَا نَبِيَّ بَعْدِي.
“There will arise thirty great liars in my Ummah, and all of them will claim prophethood, but I am the last prophet; there is no prophet after me.”
Imam Tirmidhi رضي الله عنه has classified this hadith as Hasan Sahih, and Imam Hakim رضي الله عنه has declared it Sahih according to the conditions of Bukhari and Muslim. Hafiz Dhahabi رضي الله عنه has agreed with them.
This hadith is a clear text that means خاتم النبيين لا نَبِيٌّ بَعْدِي.
➑ Sayyiduna Jabir bin Samrah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
إِنَّ بَيْنَ يَدَيِ السَّاعَةِ كَذَّابِينَ فَاحْذَرُوهُمْ.
“Before the Day of Judgment, liars will come; beware of them.”
➒ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
لَا تَقُومُ السَّاعَةُ حَتَّى يُبْعَثَ دَجَالُونَ كَذَّابُونَ، قَرِيبًا مِّنْ ثَلَاثِينَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ رَسُولُ الله.
“The Day of Judgment will not come until thirty major Dajjals and liars claim prophethood.”
➓ Sayyiduna Hudhayfah bin Yaman رضي الله عنه narrates that the Messenger of Allah ﷺ said:
إِنَّ بَيْنَ يَدَيِ السَّاعَةِ كَذَّابِينَ.
“Liars will come before the Day of Judgment.”
⓫ Sayyiduna Anas bin Malik رضي الله عنه narrates that the Messenger of Allah ﷺ said:
إِنَّ الرِّسَالَةَ وَالنُّبُوَّةَ قَدِ انْقَطَعَتْ، فَلَا رَسُولَ بَعْدِي وَلَا نَبِيَّ.
“Indeed, the chain of prophethood and messengership has been cut off; after me, there is no messenger nor any prophet.”
Imam Tirmidhi (may Allah have mercy on him) called this hadith “Sahih Gharib” and Imam Hakim (may Allah have mercy on him) said it is “Sahih al-Isnad” according to Imam Muslim’s condition. Imam Abu Awana (may Allah have mercy on him), Imam Ibn Khuzaymah (may Allah have mercy on him), and others have authenticated these hadiths and given them indirect verification.
The criticism (يُخْطِئُ كَثِیرا) of Imam Ibn Hibban (may Allah have mercy on him) does not apply to this hadith because the majority have authenticated this chain of narration. Imam Muslim (may Allah have mercy on him) has narrated it in his Sahih from the chain of Mukhtar from Anas. No trustworthy Imam has spoken against this hadith, and its content is confirmed by dozens of other hadiths.
Hafiz Ibn Hajar (may Allah have mercy on him) writes:
تَكَلَّمَ فِيهِ السُّلَيْمَانِيُّ فَعَدَّهُ فِي رُوَاةِ الْمَنَاكِيرِ عَنْ أَنَسٍ.
“Hafiz Sulaymani has criticized Mukhtar bin Fulful and counted him among those who narrate from Sayyiduna Anas (may Allah be pleased with him) with rejected narrations.”
However, the great earlier Imams have declared him trustworthy. There is not even the slightest indication of weakness on him. Hafiz Sulaymani is later and his criticism contradicts the decisions of the majority of earlier Imams, so it is not accepted.
Hafiz Zahbi (may Allah have mercy on him) writes:
رَأَيْتُ لِلسُّلَيْمَانِي كِتاباً فِيهِ حَطَّ عَلَى كِبَارٍ، فَلَا يُسْمَعُ مِنْهُ مَا شَدَّ فِيهِ.
“I have seen Sulaymani’s book, in which even the senior scholars were criticized, therefore his rare criticism cannot be trusted.”
Imam Ibn Hibban (may Allah have mercy on him) says:
كَانَ مُتْقِنا ضَابطًا.
“This was precise and regulated.”
Hafiz Ibn Abdul Barr (463 AH) says:
أَجْمَعُوا لَا خِلَافَ بَيْنَهُمْ أَنَّ عَبْدَ الْوَاحِدِ بْنَ زِيَادٍ ثِقَةٌ.
“There is consensus among the Muhaddithin that Abd al-Wahid ibn Ziyad was trustworthy.”
Hafiz Ibn Qattan al-Fasi (may Allah have mercy on him) writes:
عَبْدُ الْوَاحِدِ ثِقَةٌ، وَلَمْ يُعْتَلَّ عَلَيْهِ بِقَادِحٍ.
“Abd al-Wahid is trustworthy; he was not declared weak due to any defect.”
Affan ibn Muslim is a narrator of Sahih Sitta and is unanimously trustworthy. The statements of Imam Abu Khaithama Zuhair ibn Harb and Imam Yahya ibn Ma’in (may Allah have mercy on them) about him انکرنا are not harmful.
Hafiz Zahbi (may Allah have mercy on him) writes:
قَدْ قَالَ أَبُو خَيْثَمَةَ : أَنْكَرْنَا عَفَّانَ قَبْلَ مَوْتِهِ بِأَيَّامٍ . قُلْتُ : هَذَا التَّغَيُّرُ هُوَ مِنْ تَغَيْرِ مَرَضِ الْمَوْتِ، وَمَا ضَرَّهُ، لأَنَّهُ مَا حَدَّثَ فِيهِ بِخَطَأَ.
“Abu Khaithamah (may Allah be pleased with him) says that we stopped narrating from Affan bin Muslim (may Allah be pleased with him) a few days before his death. I say that he stopped narrating from Affan due to his terminal illness; this criticism is not harmful to Affan because he did not narrate during his terminal illness, so there was no chance of error.”
In this narration, the following followed Affan bin Muslim: Imam Ibn Abi Shaybah and Imam Waki’ bin Jarrah (may Allah be pleased with him)
. Therefore, the criticism of Nakirat is futile.
⓬ Sayyiduna Abu Amamah Bahili (may Allah be pleased with him) narrates that he heard the Messenger of Allah ﷺ say:
أَيُّهَا النَّاسُ! إِنَّهُ لَا نَبِيَّ بَعْدِي، وَلَا أُمَّةً بَعْدَكُمْ.
“O people! There is no prophet after me, and there will be no nation after you.”
13. Sayyiduna Abu Umamah Bahili (RA) narrates that the Messenger of Allah ﷺ gave us a sermon about the Dajjal and said:
أَيُّهَا النَّاسُ إِنَّهُ لَمْ تَكُنْ فِتْنَةٌ عَلَى الْأَرْضِ أَعْظَمَ مِنْ فِتْنَةِ الدَّجَّالِ، وَإِنَّ اللهَ لَمْ يَبْعَثُ نَبِيًّا إِلَّا حَذَرَهُ أُمَّتَهُ، وَأَنَا آخِرُ الْأَنْبِيَاءِ وَأَنْتُمْ آخِرُ الأُمَمِ، وَهُوَ خَارِجٌ فِيكُمْ لَا مَحَالَةَ، فَإِنْ يَخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُ كُلَّ مُسْلِمٍ، وَإِنْ يَخْرُجْ بَعْدِي فَكُلُّ امْرِءٍ حَجِيجُ نَفْسِهِ، وَاللَّهُ خَلِيفَتِي عَلَى كُلِّ مُسْلِمٍ وَإِنَّهُ يَخْرُجُ مِنْ قِلَّةٍ بَيْنَ الشَّامِ وَالْعِرَاقِ فَيَعِيثُ يَمِينًا وَيَعِيتُ شِمَالاً، فَيَا عِبَادَ اللهِ، اثْبُتُوا فَإِنَّهُ يَبْدَأُ فَيَقُولُ : أَنَا نَبِيٍّ، وَلَا نَبِيَّ بَعْدِي، ثُمَّ يُتَنِي فَيَقُولُ : أَنَا رَبُّكُمْ، وَلَنْ تَرَوْا رَبَّكُمْ حَتَّى تَمُوتُوا، وَإِنَّهُ أَعْوَرُ، وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ، وَإِنَّهُ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ كَافِرٌ، يَقْرَؤُهُ كُلُّ مُؤْمِنٍ، فَمَنْ لَقِيَهُ مِنْكُمْ فَلْيَتْفُلْ فِي وَجْهِه.
“O people! There is no trial on the face of the earth greater than the trial of the Dajjal. Every prophet warned his nation about this trial. I am the last prophet and you are the last nation; he will surely come. If he comes during my lifetime, I will be the opponent of the Dajjal on behalf of every Muslim, and if he comes after me, then every person is an opponent on their own behalf. Allah is the guardian over every Muslim on my behalf. He will emerge from between Sham (Syria) and Iraq and will spread corruption everywhere. Servants of Allah! Remain steadfast. He will first claim prophethood, although no prophet can come after me. Then he will say, ‘I am your Lord,’ while you cannot see your Lord before you die. The Dajjal will be blind in one eye, whereas your Lord is not so. Between his two eyes will be written ‘Kafir’ (disbeliever), which every believer will be able to read. Whoever among you meets him, spit on his face.”
⓮ Sayyiduna Arabadh bin Sariyah (RA) narrates that the Messenger of Allah ﷺ said:
إِنِّي عِنْدَ اللهِ مَكْتُوبٌ لَّخَاتَمُ النَّبِيِّينَ، وَإِنَّ آدَمَ لَمُنْجَدِلٌ فِي طِيئَتِهِ، وَسَأَخْبِرُكُمْ بِأَوَّلِ ذَلِكَ دَعْوَةُ أَبِي إِبْرَاهِيمَ، وَبِشَارَةُ عِيسَى بِي، وَالرُّؤْيَا الَّتِي رَأَتْ أُمِّي، وَكَذَلِكَ أُمَّهَاتُ النَّبِيِّينَ يَرَيْنَ، أَنَّهَا رَأَتْ حِينَ وَضَعَتْنِي أَنَّهُ خَرَجَ مِنْهَا نُورٌ أَضَاءَتْ مِنْهُ قُصُورُ الشَّامِ.
“Adam (AS) was still being formed from clay when Allah had already written me as the Seal of the Prophets. I am the prayer of Ibrahim (AS), the glad tidings of Isa (AS), and the dream of my mother. During the days of my birth, she saw a dream in which a light emerged from her and illuminated the palaces of Sham. The mothers of the Prophets see such dreams.”
Imam Ibn Hibban (6404) has declared this hadith authentic, and Imam Hakim has said its chain is authentic. Hafiz Dhahabi has also classified it as authentic and has called its chain Hasan.
⓯ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
إِنِّي آخِرُ الْأَنْبِيَاءِ، وَإِنَّ مَسْجِدِي آخِرُ الْمَسَاجِدِ.
“I am the last Prophet and my mosque (the Prophet’s Mosque) is the last mosque.”
⓰ Sayyiduna Saad bin Abi Waqqas رضي الله عنه narrates:
خَلَّفَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلِيَّ بْنَ أَبِي طَالِبٍ فِي غَزْوَةِ تَبُوكَ فَقَالَ : يَا رَسُولَ اللهِ تُخَلِفُنِي فِي النِّسَاءِ وَالصِّبْيَانِ؟ فَقَالَ : أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسى؟ غَيْرَ أَنَّهُ لَا نَبِيَّ بَعْدِي.
“During the expedition of Tabuk, the Prophet ﷺ appointed Sayyiduna Ali bin Abi Talib رضي الله عنه as his successor (in Medina). He said: O Messenger of Allah! Are you leaving me among women and children? He replied: Does it not please you that your relationship with me is like that of Harun to Musa, except that there will be no Prophet after me.”
In Sahih Muslim, these words are also present:
أَنَّهُ لَا نُبُوَّةَ بَعْدِي.
“There is no prophethood after me.”
⓱ Sayyida Asma bint Umais رضي الله عنها narrates that the Messenger of Allah ﷺ said to Sayyidina Ali رضي الله عنه:
أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى، إِلَّا أَنَّهُ لَيْسَ نَبِيٍّ بَعْدِي.
“You have the same relation to me as Harun عليه السلام had to Musa عليه السلام, but after me, there is no prophet.”
Hafiz Haishami رضي الله عنه says:
رَوَاهُ أَحْمَدُ وَالطَّبَرَانِي، وَرِجَالُ أَحْمَدَ رِجَالُ الصَّحِيحِ غَيْرُ فَاطِمَةَ بِنْتِ عَلِي، وَهِيَ ثِقَةٌ.
“This hadith has been narrated by Imam Ahmad and Imam al-Tabarani رضي الله عنهما, and all the narrators in Imam Ahmad’s narration are authentic according to Bukhari, except Fatimah bint Ali, and she is trustworthy.”
⓲ Sayyida Aisha رضي الله عنها narrates that the Messenger of Allah ﷺ said:
لَا يَبْقَى بَعْدِي مِنَ النُّبُوَّةِ شَيْءٌ إِلَّا الْمُبَشِّرَاتُ، قَالُوا : يَا رَسُولَ اللهِ! وَمَا الْمُبَشِّرَاتُ؟ قَالَ : الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الرَّجُلُ أَوْ تُرَى لَهُ.
“After me, prophethood will end, but glad tidings will remain.” The Companions رضي الله عنهم asked: “O Messenger of Allah, what are the glad tidings?” He said: “Good dreams, which a person sees himself or which others see about him.”
⓳ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
لَمْ يَبْقَ مِنَ النُّبُوَّةِ إِلَّا الْمُبَشِّرَاتُ، قَالُوا : وَمَا الْمُبَشِّرَاتُ؟ قَالَ:الرُّؤْيَا الصَّالِحَةُ.
“Prophethood has ended; now only glad tidings remain.” The Companions asked: What are the glad tidings? He said: Good dreams.”
⓴ Sayyiduna Hudhayfah ibn Asid رضي الله عنه narrates that the Messenger of Allah ﷺ said:
ذَهَبَتِ النُّبُوَّةُ، فَلَا نُبُوَّةَ بَعْدِي إِلَّا الْمُبَشِّرَاتُ، قِيلَ : وَمَا المُبَشِّرَاتُ؟ قَالَ : الرُّؤْيَا الصَّالِحَةُ يَرَاهَا الرَّجُلُ أَوْ تُرَى لَهُ.
“Prophethood has ended; after me there is no prophethood, only glad tidings remain.” It was asked: What are the glad tidings? He said: Good dreams, which a person sees himself or which another person sees about him.”
Hafiz Peshmi رضي الله عنه writes:
رَوَاهُ الطَّبَرَانِيُّ وَالْبَزَّارُ، وَرِجَالُ الطَّبَرَانِي ثِقَاتٌ.
“Tabarani and Hazaar Bakhsh have narrated it, and the narrators of Tabarani are trustworthy.”
This hadith has been mentioned by Imam Bazzar رضي الله عنه in the Musnad of Hudhayfah ibn Yamaan رضي الله عنه.
Sheikh Abdul Rahman Muallimi رضي الله عنه (1386 AH) writes:
اِتَّفَقَ أَهْلُ الْعِلْمِ عَلَى أَنَّ الرُّؤْيَا لَا تَصْلُحُ لِلْحُجَّةِ، وَإِنَّمَا هِيَ تَبْشِيرٌ وَتَنْبِيهُ، وَتَصْلُحُ لِلاِسْتَتْنَاسِ بِهَا إِذَا وَافَقَتْ حُجَّةٌ شَرْعِيَّةٌ صَحِيحَةٌ.
“The scholars agree that a dream of the Ummah is not a legal proof (Shari’i), it is only glad tidings and warning, but if the dream aligns with Shari’i evidences, it provides reassurance to the heart.”
21 Sayyiduna Abdullah bin Abbas (RA) narrates that the Messenger of Allah ﷺ said:
أَيُّهَا النَّاسُ! إِنَّهُ لَمْ يَبْقَ مِنْ مُبَشِّرَاتِ النُّبُوَّةِ إِلَّا الرُّؤْيَا الصَّالِحَةُ، يَرَاهَا الْمُسْلِمُ، أَوْ تُرى لَهُ.
“O people! The glad tidings of prophethood have ended, and among them only good dreams remain, which a Muslim sees himself or someone else sees about him.”
22 Sayyida Umm Kurz (RA) narrates that the Messenger of Allah ﷺ said:
ذَهَبَتِ النُّبُوَّةُ، وَبَقِيَتِ المُبَشِّرَاتُ.
“Prophethood has ended and glad tidings remain.”
This hadith has been declared authentic by Imam Ibn Khuzaymah (RA)
and Imam Ibn Hibban (6047).
Hafiz Busiri (RA) says:
هذَا إِسْنَادٌ صَحِيحٌ، رِجَالُهُ ثِقَاتٌ.
“This chain is authentic, its narrators are trustworthy.”
Abu Yazid Makki is “Hasan al-Hadith.” Imam Ibn Hibban (RA) and Imam Ajli (RA) have authenticated him.
23 Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ used to ask after the Fajr prayer, “Has anyone seen a dream last night?” Then he would say:
إِنَّهُ لَيْسَ يَبْقَى بَعْدِي مِنَ النُّبُوَّةِ إِلَّا الرُّؤْيَا الصَّالِحَةُ.
“Indeed, after me, prophethood will not remain, but good dreams will remain.”
This hadith was declared “Sahih” by Imam Ibn Hibban (6048) and Imam Hakim, and Hafiz Dhahabi agreed with their assessment.
24 Abu Tufail Amir bin Wathilah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
لا نُبُوَّةَ بَعْدِي إِلَّا المُبَشِّرَاتِ، قَالَ : قِيلَ : وَمَا الْمُبَشِّرَاتُ يَا رَسُولَ اللهِ ، قَالَ : الرُّؤْيَا الْحَسَنَةُ، أَوْ قَالَ : الرُّؤْيَا الصَّالِحَةُ.
“After me, prophethood will not remain, only glad tidings will remain.” It was asked: O Messenger of Allah! What is meant by glad tidings? He said: Good dreams, or he said: Righteous dreams.”
From these ahadith, it is established that the chain of prophethood has ended. Only glad tidings will remain, which refers to the righteous dreams of Muslims.
25 Sayyiduna Uqbah bin Amir رضي الله عنه narrates that I heard the Messenger of Allah ﷺ say:
لَوْ كَانَ بَعْدِي نَبِي لَكَانَ عُمَرُ بْنُ الْخَطَّابِ.
“If there were to be a prophet after me, it would have been Umar bin Al-Khattab.”
Imam Tirmidhi رضي الله عنه classified this hadith as “Hasan Gharib,” Imam Hakim رضي الله عنه declared it authentic with a sound chain, and Hafiz Dhahabi رضي الله عنه said it is authentic. Imam Ibn Hibban رضي الله عنه also declared it authentic.
Sheikh al-Islam Ibn Taymiyyah رضي الله عنه states:
هُوَ ثَابِتٌ عَنْهُ.
“This is established from Mushriḥ bin Ha’ān.”
Mushriḥ bin Ha’ān has been declared trustworthy by Imam Yahya bin Ma’in, Imam Ya’qub bin Sufyan al-Fasawi, Imam ‘Ajli, Imam Ibn ‘Adi, and Imam Ibn Hibban رضي الله عنهم, along with the majority of the noble muhaddithin.
Hafiz Dhahabi رضي الله عنه called him trustworthy (Al-Kashf: 3/129). He was also called Saduq (truthful).
When Imam Ahmad bin Hanbal رضي الله عنه was asked about this hadith, he said:
اضْرِبْ عَلَيْهِ؛ فَإِنَّهُ عِنْدِي مُنْكَرُ.
“Leave it, in my view it is rejected.”
Imam Ibn Hibban (may Allah have mercy on him) says:
يَرْوِي عَنْ عُقْبَةَ بْنِ عَامِرٍ أَحَادِيْثَ مَنَاكِيرَ لَا يُتَابَعُ عَلَيْهَا وَالصَّوَابُ فِي أَمْرِهِ تَرْكُ مَا انْفَرَدَ مِنَ الرِّوَايَاتِ وَالِاعْتِبَارُ بِمَا وَافَقَ الثّقات.
“Al-Musharrih has narrated some weak traditions from Uqbah bin Amir (may Allah be pleased with him), which were not followed. The preferable view is to leave his solitary narrations and take the narrations in accordance with the trustworthy narrators.”
In this narration, although Al-Musharrih is a solitary narrator, he does not contradict the trustworthy narrators, therefore his narration will be accepted. It should also be noted that the criticism of Al-Musharrih’s solitary narrations was made by Imam Ibn Hibban, and he himself declared this narration of Al-Musharrih as authentic, which proves that this narration is not weak.
There is criticism of this narration from Imam Ahmad bin Hanbal, so it is requested that:
◈ It is possible that he called a specific chain of narration weak, because some weak chains also exist.
◈ If he called the same chain weak, then his position is not correct against the consensus of the hadith scholars and the trustworthy evidences. واللہ اعلم!
Hafiz Iraqi (806 AH) says:
The hadith: لَوْ لَمْ أُبْعَثْ لَبُعِثْتَ يَا عُمَرُ is rejected.
Whereas the hadith: لَوْ كَانَ بعدِي نَبِيٌّ لَكَانَ عُمَرُ بْنُ الْخَطَّابِ is authentic.
From this hadith, it is established that after the Prophet Muhammad ﷺ, no legislative or non-legislative prophet will come. If Sayyiduna Umar رضي الله عنه was not a prophet, then who else could be?
26 Sayyiduna Abu Huraira رضي الله عنه narrates that the Messenger of Allah ﷺ said:
لَقَدْ كَانَ فِيمَنْ كَانَ قَبْلَكُمْ مِّنْ بَنِي إِسْرَائِيلَ رِجَالٌ ، يُكَلَّمُونَ مِنْ غَيْرِ أَنْ يَكُونُوا أَنْبِيَاءَ، فَإِنْ يَكُنْ مِنْ أُمَّتِي مِنْهُمْ أَحَدٌ فَعُمَرُ.
“There were people among the Children of Israel who were spoken to, although they were not prophets. If there is anyone like that among my Ummah, it will be Umar ibn al-Khattab.”
The wording of another narration is:
لَقَدْ كَانَ فِيمَا قَبْلَكُمْ مِنَ الْأُمَمِ مُحَدَّثُونَ، فَإِنْ يَّكُ فِي أُمَّتِي أَحَدٌ، فَإِنَّهُ عُمَرُ.
“There were narrators among the previous nations, and if there is anyone like that among my Ummah, it will be Umar.”
The words of a narration from Sayyida Aisha (RA) are:
مَا كَانَ مِنْ نَبِي إِلَّا وَفِي أُمَّتِهِ مُعَلَّمٌ أَوْ مُعَلَّمَانِ، فَإِنْ يَكُنْ فِي أُمَّتِي أَحَدٌ مِنْهُمْ، فَعُمَرُ بْنُ الْخَطَّابِ.
“There has not passed any Prophet whose nation did not have one or two teachers. If there was any teacher in my nation, it would be Umar ibn al-Khattab.”
Abdur Rahman ibn Abi Al-Zinad is “trustworthy and has good hadith.” Hafiz Ibn Hajar (RA) says:
وَهُوَ ثِقَةٌ عِنْدَ الجُمْهُورِ، وَتَكَلَّمَ فِيهِ بَعْضُهُمْ بِمَا لَا يَقْدَحُ فيه.
“He is trustworthy according to the majority; some have spoken against him, which does not amount to criticism.”
It should be remembered that “Muhaddith,” “Mukhallim,” and “Muallim” all have the same meaning.
From this hadith, it is understood that if there was any “Muhaddith,” “Mukhallim,” or “Muallim” in this nation, it would be Sayyiduna Umar ibn al-Khattab (RA). Its opposite meaning is that since Sayyiduna Umar (RA) did not attain the honor of being a Muhaddith, then no one else could have attained it either.
27 Ismail bin Abdul Rahman Suddi (RA) says:
سَأَلْتُ أَنَسَ بْنَ مَالِكِ، قُلْتُ : صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى ابْنِهِ إِبْرَاهِيمَ؟ قَالَ : لَا أَدْرِي، رَحْمَةُ اللهِ عَلَى إِبْرَاهِيمَ، لَوْ عَاشَ كَانَ صِدِّيقًا نَّبِيًّا.
“I asked Sayyiduna Anas bin Malik (RA) whether the Prophet Muhammad ﷺ led the funeral prayer for his son Ibrahim. He said: I do not know. May Allah have mercy on Ibrahim. If he had lived, he would have been a true prophet.”
28 Ismail bin Abi Khalid (RA) says that I asked Abdullah bin Abi Awfa (RA):
رَأَيْتَ إِبْرَاهِيمَ بْنَ النبي صَلَّى اللهُ وَسَلَّمَ؟ قَالَ : مَاتَ صَغِيرًا، وَلَوْ قُضِيَ أَن يَكُونَ بَعْدَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَبِي عَاشَ ابْنُهُ، وَلكِنْ لَّا نَبِيَّ بَعْدَهُ.
“Have you seen the son of the Prophet Muhammad ﷺ, Ibrahim?” He said: He died in childhood. If there had been any possibility of a prophet coming after the Prophet Muhammad ﷺ, then his son would have lived, but there is no prophet after you ﷺ.”
These narrations clearly state that if anyone were to receive prophethood after the Messenger of Allah ﷺ, it would have been Ibrahim bin Muhammad ﷺ who was alive; his passing indicates that no one can receive prophethood after the Messenger of Allah ﷺ. Whoever claims prophethood after the Prophet ﷺ will be a fabricator, liar, and deceiver, because the Messenger of Allah ﷺ said:
إِنَّ بَيْنَ يَدَيِ السَّاعَةِ ثَلَاثِينَ كَذَّابًا دَجَالًا، كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيٌّ.
“Before the Day of Judgment, thirty liars and deceivers will appear, each claiming prophethood.”
He also said:
لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ ثَلَاثُونَ كَذَّابًا، دَجَالًا، كُلُّهُمْ يَكْذِبُ عَلَى اللهِ وَعَلَى رَسُولِه.
“The Day of Judgment will not come until thirty (notorious) liars and deceivers appear, each of whom will lie about Allah and His Messenger.”
29. Sayyiduna Anas bin Malik (RA) narrates that on the Day of Judgment, people will go to the Prophets for the great intercession, and they will also go to Isa (AS). They will say to him, “Isa! Please intercede with your Lord for our judgment.” He will say, “At this time, I cannot help you. Do this:
لكن ائتوا مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَإِنَّهُ خَاتَمُ النَّبِيِّينَ.
‘Go to Muhammad ﷺ, he is the last Prophet.'”
He is present today, and the sins before and after him have been forgiven. Isa (AS) will ask, “If a container has goods inside it and it is sealed with a seal, is it possible to access the goods without breaking the seal?” People will say, “No.” Then Isa (AS) will say:
إِنَّ مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَاتَمُ النَّبِيِّينَ۔
“Indeed, Muhammad ﷺ is the last Prophet.”
Sayyiduna Isa (AS) gave a very beautiful example to explain that just as it is not possible to access the contents without breaking the seal, similarly, for this matter, one must go to the sealed entity, who is the last Prophet.
In another narration:
يَأْتُونَ مُحَمَّدًا فَيَقُولُونَ : يَا مُحَمَّدُ، أَنْتَ رَسُولُ اللهِ وَخَاتِمُ الأنبياء.
“People will go to Muhammad, the Messenger of Allah ﷺ, and say: O Muhammad ﷺ! You are the Messenger of Allah and the Seal of the Prophets.”
30 Sayyiduna Awf bin Malik رضي الله عنه narrates that the Prophet ﷺ said:
أَبَيْتُمْ، فَوَاللَّهِ! إِنِّي لَأَنَا الْحَاشِرُ، وَأَنَا الْعَاقِبُ، وَأَنَا النَّبِيُّ المُصْطَفَى آمَنْتُمْ أَوْ كَذَبْتُمْ.
“O Jews! You have denied (La ilaha illallah). By Allah! Whether you believe in me or not, I am the one who will be resurrected (meaning after me the resurrection will take place), I am the last (no prophet will come after me), I am the chosen Prophet.”
31 Sayyiduna Samrah bin Jundub رضي الله عنه narrates that the Messenger of Allah ﷺ said:
إِنَّهُ وَاللهِ! لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ ثَلَاثُونَ كَذَّابًا، آخِرُهُمُ الْأَعْوَرُ الدَّجَّالُ.
“By Allah! The Day of Judgment will not be established until thirty liars appear, the last of whom will be the false Messiah (Dajjal).”
This hadith has been authenticated by Imam Ibn Khuzaymah (1397), Imam Ibn Hibban (2856), and Imam Hakim declared it authentic according to the conditions of Bukhari and Muslim. Hafiz al-Dhahabi رضي الله عنه agreed with their view.
This hadith has been narrated in a concise form by Imam Abu Dawood (1184), Imam Nasa’i (1484), and Imam Tirmidhi (562) with the same chain of narration. Imam Tirmidhi also classified it as Hasan Sahih.
Tha’laba bin ‘Abbad is a “Hasan al-Hadith” narrator. Imam Ibn Khuzaymah, Imam Ibn Hibban, Imam Tirmidhi, and Imam Hakim have authenticated this hadith, so it is not correct to call it “Majhool” (unknown).
32 Sayyiduna Jabir bin Abdullah (RA) narrates that the Messenger of Allah (ﷺ) said:
كَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةٌ، وَبُعِثْتُ إِلَى النَّاسِ عَامَّةٌ.
“Previously, the prophets were sent only to their own people, but I have been sent to all mankind.”
In Sahih Muslim (3/521) it is stated:
كَانَ كُلُّ نَبِي يُبْعَثُ إِلى قَوْمِهِ خَاصَّةٌ، وَبُعِثْتُ إِلى كُلّ أَحْمَرَ واسود.
“Previously, the prophets were sent to their own peoples, but I have been sent to every red and black person.”
33 Sayyiduna Abu Hurairah (RA) narrates that the Messenger of Allah (ﷺ) said:
وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَسْمَعُ بِي أَحَدٌ مِّنْ هَذِهِ الْأُمَّةِ يَهُودِي وَلَا نَصْرَانِي ، ثُمَّ يَمُوتُ وَلَمْ يُؤْمِنُ بِالَّذِي أُرْسِلْتُ بِهِ؛ إِلَّا كَانَ مِنْ أَصْحَابِ النَّارِ.
“By the One in Whose hand is my soul! Whoever from this Ummah, whether Jew or Christian, hears my message and dies without believing in my teachings, he is from the inhabitants of Hell.”
Hafiz Nawawi (676 AH) writes:
قَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : لَا يَسْمَعُ بِي أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ، أَي مَنْ هُوَ مَوْجُودٌ فِي زَمَنِي وَبَعْدِي إِلَى يَوْمِ الْقِيَامَةِ، فَكُلُّهُمْ يَجِبُ عَلَيْهِمُ الدُّخُولُ فِي طَاعَتِهِ، وَإِنَّمَا ذَكَرَ الْيَهُودِي وَالنَّصْرَانِي تنبيها عَلى مَنْ سِوَاهُمَا، وَذَلِكَ لأنَّ اليَهُودَ وَالنَّصَارَى لَهُمْ كِتَابٌ، فَإِذَا كَانَ هَذَا شَأْنَهُمْ مَّعَ أَنَّ لَهُمْ كِتَابًا؛ فَغَيْرُهُمْ مِّمَّنْ لَّا كِتَابَ لَهُ أَوْلى.
“The command of the Messenger ﷺ ‘Whoever of this Ummah hears my message…’ means that my obedience is obligatory upon everyone until the Day of Judgment, whether they are people of my time or come after me. Then you ﷺ mentioned the Jews and Christians, even though the Jews and Christians have their own scriptures. In fact, you wanted to explain that if the Jews and Christians, despite having scriptures, are obligated to believe in the Messenger of Allah ﷺ, then those who do not have scriptures are certainly obligated to believe in you ﷺ.”
34 Jabir bin Abdullah رضي الله عنه reports that the Prophet ﷺ used to say:
بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ.
“My mission and the Day of Resurrection are as far apart as these two fingers.”
35 Sayyiduna Anas bin Malik (RA) narrates that the Messenger of Allah (ﷺ) said:
لَسْتُ مِنَ الدُّنْيَا وَلَيْسَتْ مِنِّي إِنِّي بُعِثْتُ وَالسَّاعَةُ نَسْتَبِقُ.
“My connection with the world is such that my mission has been established here, and the Day of Judgment has been established here.”
The meaning is that no prophet will come between me and the Day of Judgment.
Imam Ibn Hibban (RA) (354 AH) says:
أَرَادَ بِهِ أَنِّي بُعِثْتُ أَنَا وَالسَّاعَةُ كَالسَّبَّابَةِ وَالْوُسْطَى مِنْ غَيْرِ أَن يَكُونَ بَيْنَنَا نَبِيٍّ آخَرُ، لأنّي آخِرُ الأَنْبِيَاءِ وَعَلَى أُمَّتِي تَقُومُ السَّاعَةُ.
“The Messenger of Allah (ﷺ) means that my mission and the Day of Judgment are like the index finger and the middle finger. Thus, there is no prophet between me and the Day of Judgment; I am the last prophet, and the Day of Judgment will be established upon my Ummah.”
Allama Qurtubi (671 AH) writes:
أَمَّا قَوْلُهُ : بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ، فَمَعْنَاهُ أَنَا النَّبِيُّ الْأَخِيرُ فَلَا يَلِينِي نَبِيٍّ آخَرُ، وَإِنَّمَا تَلِينِي الْقِيَامَةُ كَمَا تَلِي السَّبَّابَةُ الوسطى وَلَيْسَ بَيْنَهُمَا إِصْبَعِ أُخْرَى، وَهَذَا لَا يُوجِبُ أَن يَكُونَ لَهُ عِلْمٌ بِالسَّاعَةِ نَفْسِهَا وَهِيَ مَعَ ذَلِكَ كَائِنَةٌ لِأَنَّ أَشْرَاطَهَا مُتَتَابِعَةٌ، وَقَدْ ذَكَرَ اللهُ الْأَشْرَاطَ فِي الْقُرْآنِ، فَقَالَ: ﴿فَقَدْ جَاءَ أَشْرَاطُهَا﴾
أَي دَنَتْ، وَأَوَّلُهَا النَّبِيُّ : صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِأَنَّهُ نَبِيُّ آخِرِ الزَّمَانِ، وَقَدْ بُعِثَ وَلَيْسَ بَيْنَهُ وَبَيْنَ الْقِيَامَةِ نَبِي.
“The Messenger of Allah ﷺ said, ‘The interval between my mission and the Resurrection is as short as the distance between these two fingers.’ Meaning, I am the last Prophet; no Prophet will come after me. After me, only the Resurrection will occur. Just as there is no finger between the index finger and the middle finger, similarly, there is no Prophet between me and the Resurrection. The news of the Resurrection does not mean that you ﷺ had knowledge of the exact time of the Resurrection; it means that the Resurrection is bound to come and its signs will inevitably appear, as Allah has said: ‘The signs of the Resurrection are near.’ Among these signs, the first is the Last Prophet ﷺ. Now your mission has been completed, after which the Resurrection will come, and there will be no Prophet.”
Allama Ibn Rajab (795 AH) writes:
قَدْ فُسِّرَ قَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ، وَقَرَنَ بَيْنَ السَّبَّابَةِ وَالْوُسْطَى بِقُرْبِ زَمَانِهِ مِنَ السَّاعَةِ، كَقُرْبِ السَّبَّابَةِ مِنَ الْوُسْطى، وَبِأَنَّ زَمَنَ بِعْتَتِهِ تَعَقَّبَهُ السَّاعَةُ مِنْ غَيْرِ تَخَلَّلِ نَبِي آخَرَ بَيْنَهُ وَبَيْنَ السَّاعَةِ.
“The Messenger of Allah ﷺ said: ‘The distance between my mission and the Day of Resurrection is as little as the space between these two fingers.’ He meant that my era is so close to the Day of Resurrection, just like the space between the index finger and the middle finger, and after the Prophet ﷺ, the Day of Resurrection will come; no prophet will be born in between.”
36 Sayyiduna Saib bin Yazid (RA) narrates:
نَظَرْتُ إِلى خَاتَمِ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ، مِثْلَ زِرِّ الْحَجَلَةِ.
“I saw the seal of prophethood between the shoulders of the Prophet ﷺ, it was like a pigeon’s egg.”
37 Sayyiduna Jubair bin Mut’im (RA) narrates that the Messenger of Allah ﷺ said:
إِنَّ لِي أَسْمَاء أَنَا مُحَمَّدٌ وَأَحْمَدُ وَالْعَاقِبُ وَالْمَاحِي وَالْحَاشِرُ الَّذِي يُحْشَرُ النَّاسُ عَلَى عَقِبِي، وَالْعَاقِبُ آخِرَ الْأَنْبِيَاءِ.
“I have many names; I am Muhammad, Ahmad, Aqib, Mahi, Hashir ﷺ. Hashir means the one after whom the resurrection will take place, and Aqib means the last prophet.”
Imam Bazzar (RA) declared its chain authentic.
38 Sayyiduna Abdullah bin Umar (RA) narrates that the Messenger of Allah ﷺ said:
بُعِثْتُ بَيْنَ يَدَيِ السَّاعَةِ بِالسَّيْفِ حَتَّى يُعْبَدَ اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِ رُمْحِي، وَجُعِلَ الذِلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنهم.
“Just before the Day of Judgment, I have been sent with the sword; as long as only Allah, the One without partner, is not worshipped, the sword will continue to be used. My provision is placed under the shade of spears. Humiliation and disgrace are the fate of those who oppose my Shariah; whoever resembles a nation, he is from among them.”
39 Sayyiduna Abu Hurairah (RA) narrates that the Messenger of Allah ﷺ said:
إِنِّي خَاتَمُ النَّبيِّينَ، وَلَا نَبِي بَعدِي
“I am the Seal of the Prophets; there is no prophet after me.”
40 Sayyiduna Jabir bin Abdullah (RA) narrates that the Noble Prophet ﷺ said:
أَنَا سَيِّدُ الْمُرْسَلِينَ، وَلَا فَخَرَ وَأَنَا خَاتَمُ النَّبِيِّينَ وَلَا فَخَرَ وَأَنَا أَوَّلُ شَافِعِ وَمُشَفَّعٍ وَّلَا فَخَرَ.
“I am the Master of the Messengers, the Seal of the Prophets, and the first intercessor who will be granted intercession; I say this not out of pride but as a statement of blessing.”
Effects of the Companions (RA)
It is necessary that the confidants of the secrets of Shariah and the mystics of the sciences of Prophethood, the companions of the Prophet ﷺ, their opinions and beliefs be presented. These are the people who took the cup of Shariah from the hands of the master of Shariah and drank it; the silver of Shariah that transformed them into the fragrance of Kafur. These people were direct disciples of the Messenger of Allah, whom the Messenger of Allah appointed as the bouquet of the garden of Islam. They were entrusted with the responsibility of propagating Shariah. This charge is the greatest proof that every belief and practice of Islam must be taken from these noble beings, and not from anyone else. They will be asked about the meaning and interpretation of the words of the Messenger of Allah ﷺ. Consider their opinions:
❀ Sayyiduna Abu Bakr Siddiq رضي الله عنه
What significant deeds did the inheritors of Prophethood perform regarding the finality of Prophethood, and what was their belief about it? Read the decision of Sayyiduna Siddiq Akbar (RA) concerning Musaylimah the Liar and his followers. An army was sent towards Musaylimah, a battle took place, and eventually Musaylimah was killed. The decision to kill the false claimant of Prophethood was made by the consensus of the Companions; no Companion appeared to oppose this decision. Sayyiduna Wahshi bin Harb (RA) narrates:
خَرَجَ مُسَيْلِمَةُ الكَذَّابُ، قُلْتُ : لَأَخْرُجَنَّ إِلَى مُسَيْلِمَةَ، لَعَلِّي أَقْتُلَهُ فَأُكَافِى بِهِ حَمْزَةَ، قَالَ : فَخَرَجْتُ مَعَ النَّاسِ، فَكَانَ مِنْ أَمْرِهِ مَا كَانَ، قَالَ : فَإِذَا رَجُلٌ قَائِمٌ فِي ثَلْمَةِ جِدَارٍ، كَأَنَّهُ جَمَلٌ أَوْرَقُ نَائِرُ الرَّأْسِ ، قَالَ : فَرَمَيْتُهُ بِحَرْبَتِي، فَأَضَعُهَا بَيْنَ ثَدْيَيْهِ حَتَّى خَرَجَتْ مِنْ بَيْنِ كَيْفَيْهِ، قَالَ : وَوَثَبَ إِلَيْهِ رَجُلٌ مِنَ الْأَنْصَارِ فَضَرَبَهُ بِالسَّيْفِ عَلَى هَامَتِه.
“When the turmoil caused by Musaylimah the Liar intensified, the thought came to my heart that I would kill Musaylimah so that the burden of the killing of Sayyiduna Hamza (RA) would be lifted from my head. I joined the army fighting against him. What do I see? A man standing in a crack of the wall, he was wheat-colored like a gray camel, and his hair was disheveled. I pierced my spear through his chest, then an Ansari cut off his head with a sword.”
Reflecting on this incident, it becomes clear that there is no room for disagreement on the belief in the finality of Prophethood, let alone the possibility of the arrival of any prophet.
After the overall interaction of the Companions, the sayings of some Companions are also narrated so that no ambiguity remains.
❀ Sayyiduna Umar ibn Khattab رضي الله عنه
Sayyiduna Umar ibn Khattab رضي الله عنه said in a sermon:
يَا أَيُّهَا النَّاسُ، أَلَا إِنَّا إِنَّمَا كُنَّا نَعْرِفُكُمْ إِذْ بَيْنَ ظَهْرَانَيْنَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَإِذْ يَنْزِلُ الْوَحْيُّ، وَإِذْ يُنْبِتُنَا اللهُ مِنْ أَخْبَارِكُمْ، أَلَا وَإِنَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدِ انْطَلَقَ وَقَدِ انْقَطَعَ الْوَحْيُ.
“O people! While the Prophet ﷺ was present, we knew your condition because revelation used to come down and Allah would inform us about you. Beware! The Prophet ﷺ has passed away and the chain of revelation has been cut off.”
Once he said:
إِنَّ أُنَاسًا كَانُوا يُؤْخَذُونَ بِالْوَحْيِ فِي عَهْدِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَإِنَّ الْوَحْيَ قَدِ انْقَطَعَ.
“During the time of the Messenger of Allah ﷺ, the affairs of people were explained through revelation, but now the revelation has ceased.”
❀ Sayyida Umm Ayman رضي الله عنها
After the passing of the Holy Prophet ﷺ, Sayyiduna Abu Bakr رضي الله عنه said to Sayyiduna Umar رضي الله عنه:
اِنْطَلِقْ بِنَا إِلَى أُمِّ أَيْمَنَ نَزُورُهَا، كَمَا كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَزُورُهَا ، فَلَمَّا انْتَهَيْنَا إِلَيْهَا بَكَتْ، فَقَالَا لَهَا : مَا يُبْكِيكِ ؟ مَا عِنْدَ اللهِ خَيْرٌ لِرَسُولِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ : مَا أَبْكِي أَن لَّا أَكُونَ أَعْلَمُ أَنَّ مَا عِنْدَ اللهِ خَيْرٌ لِرَسُولِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلَكِنْ أَبْكِي أَنَّ الْوَحْيَ قَدِ انْقَطَعَ مِنَ السَّمَاءِ، فَهَيَّجَتْهُمَا عَلَى البُكَاءِ، فَجَعَلا يَبْكِيَان مَعَهَا.
“Let us go to Umm Ayman رضي الله عنها; the Messenger of Allah ﷺ used to visit her as well.” When they went to Umm Ayman رضي الله عنها, she began to cry. They asked: “Why are you crying? What is with Allah is better for the Messenger of Allah ﷺ.” She replied: “I know that what is with Allah is much better for the Messenger of Allah ﷺ, but I am crying because the revelation from the heavens has ceased.” Hearing this, the eyes of Sayyiduna Umar and Sayyiduna Abu Bakr رضي الله عنه also became moist.”
❀ Sayyiduna Abu Hurairah رضي الله عنه
Sayyiduna Abu Hurairah رضي الله عنه says:
إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آخِرُ الْأَنْبِيَاءِ.
“Indeed, the Messenger of Allah ﷺ is the last Prophet.”
❀ Sayyiduna Anas bin Malik رضي الله عنه
Sayyiduna Anas رضي الله عنه says:
لَوْ بَقِيَ لَكَانَ نَبِيًّا وَلكِنْ لَّمْ يَكُنْ لِيَبْقَى لِأَنَّ نَبِيَّكُمْ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آخِرُ الْأَنْبِيَاءِ.
“If Ibrahim عليه السلام were alive, he would have been a Prophet, but he was not meant to live because you ﷺ are the Prophet of the Last Age.”
❀ Sayyiduna Abdullah bin Abi Awfa رضي الله عنه
Ismail bin Abi Khalid Shah says that I asked Abdullah bin Abi Awfaؓ:
رَأَيْتَ إِبْرَاهِيمَ بْنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ : مَاتَ صَغِيرًا، وَلَوْ قُضِيَ أَن يَكُونَ بَعْدَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَبِي عَاشَ ابْنُهُ، وَلكِنْ لَّا نَبِيَّ بَعْدَهُ.
“Have you seen the son of the Prophet Muhammad ﷺ, Ibrahim?” He said: He passed away in childhood. If there had been any possibility of a prophet coming after the Prophet Muhammad ﷺ, then his son would have lived, but there is no prophet after you ﷺ.”
❀ Sayyiduna Abdullah bin Mas’udؓ
He used to say:
“Choose good words in sending blessings, who knows, they might be presented to the Prophet ﷺ.” People said: Teach us those words. He said: Then recite:
اللهُمَّ اجْعَلْ صَلَاتَكَ، وَرَحْمَتَكَ، وَبَرَكَاتِكَ عَلَى سَيِّدِ الْمُرْسَلِينَ، وَإِمَامِ الْمُتَّقِينَ، وَخَاتَمِ النَّبِيِّينَ، مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ، إِمَامٍ الخَيْرِ، وَقَائِدِ الخَيْرِ، وَرَسُولِ الرَّحْمَةِ، اللهُمَّ ابْعَثْهُ مَقَامًا مَّحْمُودًا، يَغْبِطُهُ بِهِ الْأَوَّلُونَ وَالْآخِرُونَ، اللهُمَّ صَلَّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللهُمَّ بَارِكْ عَلى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَّجِيدٌ.
O Allah! Send mercy and blessings upon the Chief of the Messengers, the Leader of the Pious, and the Seal of the Prophets, the honorable Muhammad ﷺ, who is Your servant, Messenger, Imam of goodness, leader of goodness, and Messenger of mercy. O Allah! Grant him the Praiseworthy Station, which the first and the last envy. O Allah! Bless Muhammad ﷺ and his family as You blessed Ibrahim (peace be upon him) and his family; indeed, You are Praiseworthy and Glorious. O Allah! Bless Muhammad ﷺ and his family as You blessed Ibrahim (peace be upon him) and his family; indeed, You are Praiseworthy and Glorious.”
❀ Our Master Utbah bin Ghazwan رضي الله عنه
Syed Na Atbah bin Ghazwan رضي الله عنه said in the sermon:
إِنَّهَا لَمْ تَكُنْ نُبُوَّةٌ قَط إِلَّا تَنَاسَخَتْ.
The chain of prophethood has now ended.
Understanding of the Ummah
Observe what the scholars of the Ummah have understood from the texts of the Quran and Sunnah:
❀ Imam Ajuri رضي الله عنه (360 AH)
Imam Abu Bakr Muhammad bin Hussain Ajuri رضي الله عنه writes:
بَابُ ذِكْرِ مَا خَتَمَ اللهُ عَزَّ وَجَلَّ بِمُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْأَنْبِيَاءَ وَجَعَلَهُ خَاتَمَ النَّبِيِّينَ.
“The declaration of the finality of the prophethood of Muhammad ﷺ, meaning that you are the last prophet.”
❀ Allama Ibn Hazm رضي الله عنه (456 AH)
Allama Ibn Hazm رضي الله عنه writes:
قَدْ صَحَ عَنْ رَّسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِنَقْلِ الْكَوَاتِ الَّتِي نَقَلَتْ نَبُوَّتَهُ وَأَعْلَامَهُ وَكِتَابَهُ أَنَّهُ أَخْبَرَ أَنَّهُ لَا نَبِيَّ بَعْدَهُ إِلَّا مَا جَاءَتِ الْأَخْبَارُ الصِّحَاحُ مِنْ نُّزُولِ عِيسَى عَلَيْهِ السَّلَامُ الَّذِي بُعِثَ إِلَى بَنِي إِسْرَائِيلَ وَادَّعَى الْيَهُودُ قَتْلَهُ وَصَلْبَهُ فَوَجَبَ الإِقْرَارُ بِهَذِهِ الْجُمْلَةِ وَصَحٌ أَنَّ وُجُودَ النُّبُوَّةِ بَعْدَة علَيْهِ السَّلَامُ بَاطِلٌ.
“Just as the prophethood of the Noble Prophet ﷺ, your name, and your book are established through continuous transmission, similarly your being the last prophet is also established through continuous transmission. There is no prophet after you, except the hadiths about the descent of Sayyiduna Isa عليه السلام are authentic; he was sent to the Children of Israel, and the Jews claim that they killed Isa عليه السلام. Acceptance of all these matters is obligatory, and the existence of prophethood after the Messenger of Allah ﷺ is null.”
He further says:
هذَا مَعَ سَمَاعِهِمْ قَوْلَ اللَّهِ تَعَالَى : ﴿وَلكِن رَّسُولَ اللهِ وَخَاتَمَ النَّبِيِّينَ﴾ وَقَوْلَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : لَا نَبِيَّ بَعْدِي، فَكَيْفَ يَسْتَجِيزُهُ مُسْلِمٌ أَنْ يُثْبِتَ بَعْدَهُ عَلَيْهِ السَّلَامُ نَبِيًّا فِي الْأَرْضِ، حَاشَا مَا اسْتَتْنَاهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْآثَارِ الْمُسْنَدَةِ الثَّابِتَةِ فِي نُزُولِ عِيسَى بنِ مَرْيَمَ عَلَيْهِ السَّلَامُ فِي آخِرِ الزَّمَانِ.
“Allah says: ﴿وَلكِن رَّسُولَ اللهِ وَخَاتَمَ النَّبِيِّينَ﴾ ‘But you are the Messenger of Allah and the Seal of the Prophets.'” Similarly, the Messenger of Allah ﷺ said: “There is no prophet after me.” Despite hearing these statements, some people say things contrary to the belief in the finality of prophethood. How can any Muslim affirm the existence of a prophet on earth after the Messenger of Allah ﷺ? However, the exception of Sayyiduna Isa (Jesus) عليه السلام descending has been clearly stated by the Messenger of Allah ﷺ in authentic hadiths.”
Also, it is stated:
قَالَ تَعَالَى: قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِئُونَ ﴿٦٥﴾ لَا تَعْتَذِرُوا قَدْ كَفَرْتُم بَعْدَ إِيمَانِكُمْ
, فَهُؤُلَاءِ كُلُّهُمْ كُفَّارٌ بِالنَّصِ، وَصَحَ الْإِجْمَاعُ عَلَى أَنَّ كُلَّ مَنْ جَحَدَ شَيْئًا صَحَ عِنْدَنَا بِالْإِجْمَاعِ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَتى بِهِ؛ فَقَدْ كَفَرَ، وَصَحَ بِالنَّصِ أَنَّ كُلَّ مَنِ اسْتَهْزَاً بِاللهِ تَعَالَى، أَوْ بِمَلَكِ مِّنَ الْمَلَائِكَةِ، أَوْ بِنَبِي مِنَ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ، أَو بِآيَةٍ مِّنَ الْقُرْآنِ، أَوْ بِفَرِيضَةٍ مِّنْ فَرَائِضِ الدِّينِ، فَهِيَ كُلُّهَا آيَاتُ اللهِ تَعَالَى، بَعْدَ بُلُوغِ الْحُجَّةِ إِلَيْهِ؛ فَهُوَ كَافِرٌ، وَمَنْ قَالَ بِنَبِي بَعْدَ النَّبِي عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، أَوْ جَحَدَ شَيْئًا صَحَ عِنْدَهُ بِأَنَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَهُ، فَهُوَ كَافِرٌ، إِنَّهُ لَمْ يَحْكُم النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيمَا شَجَرَ بَيْنَهُ وَبَيْنَ خَصْمِه.
“Allah Almighty said: قَالَ تَعَالَى: قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِئُونَ ﴿٦٥﴾ لَا تَعْتَذِرُوا قَدْ كَفَرْتُم بَعْدَ إِيمَانِكُمْ
(O Prophet!) Say, ‘Do you mock Allah, His verses, and His Messenger?’ Do not present excuses; indeed, after believing, you have disbelieved.” All these people are disbelievers based on the text. Whoever denies the teachings of the Messenger of Allah ﷺ, upon which the Ummah is unanimous, that person is unanimously a disbeliever. Similarly, it is established by the text that whoever has been given clear proof and mocks Allah, any angel, any prophet, any sign, or any obligation of the religion, is a disbeliever. Because all these are symbols of Allah and the religion. To consider anyone a prophet after the Messenger of Allah ﷺ is also disbelief, and whoever denies any hadith proven to be from the Messenger of Allah ﷺ is also a disbeliever. Because he does not accept the Prophet ﷺ as the judge and authority between himself and his opponent.”
It should be noted that the mission of Sayyiduna Isa ibn Maryam (peace be upon him) as a “Prophet” was only towards the Children of Israel; however, in our Ummah, he will come as a “Renewer of the Religion” and will follow the Shariah of Muhammad ﷺ.
❀ Qadi Iyad (544 AH)
He writes:
أَمَكُمْ بِكِتَابِ اللهِ وَسُنَّةِ نَبِيِّكُمْ وَهَذَا كَلَامٌ حَسَنٌ؛ لأنَّ عِيسَى لَيْسَ يَأْتِي لِأَهْلِ الْأَرْضِ رَسُولًا وَّلَا نَبِيًّا مَّبْعُونًا، وَلَا بِشَرِيعَةٍ جَدِيدَةٍ؛ لأنَّ مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَاتَمُ النَّبِيِّينَ، وَشَرِيعَتَهُ نَاسِخَةٌ لِجَمِيعِ الشَّرَائِعِ رَاسِخَةُ إِلَى يَوْمِ الْقِيَامَةِ، وَإِنَّمَا يَحْكُمُ عِيسَى بِهَا.
“Sayyiduna Isa (peace be upon him) will lead according to the Book of Allah and the Sunnah of Mustafa ﷺ. This is a beautiful statement. Sayyiduna Isa (peace be upon him) will not come as a Prophet or Messenger for the people of the earth, nor will he bring any new Shariah. He will follow the Shariah of Muhammad ﷺ because Muhammad ﷺ is the Seal of the Prophets, and his Shariah is the abrogator of all previous Shariahs until the Day of Judgment.”
❀ Allama Qurtubi (671 AH)
Allama Qurtubi (may Allah have mercy on him) writes:
ذَهَبَ قَوْمٌ إِلَى أَنَّ بِنُزُولِ عِيسَى عَلَيْهِ السَّلَامُ يَرْتَفِعُ التَّكْلِيفُ، لِئَلَّا يَكُونَ رَسُولًا إِلَى أَهْلِ ذَلِكَ الزَّمَانِ، يَأْمُرُهُمْ عَنِ اللَّهِ تَعَالَى وَيَنْهَاهُمْ، وَهَذَا أَمْرٌ مَّرْدُودُ بِالْأَخْبَارِ الَّتِي ذَكَرْنَاهُ مِنْ حَدِيثِ أَبِي هُرَيْرَةَ، وَبِقَوْلِهِ تَعَالَى: ﴿وَخَاتَمَ النَّبِيِّينَ﴾ ، وَقَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ : ﴿لَا نَبِيَّ بَعْدِي﴾ وَقَوْله : ﴿وَأَنَا الْعَاقِبُ﴾
يُرِيدُ آخِرَ الْأَنْبِيَاءِ وَخَاتِمَهُمْ، وَإِذَا كَانَ ذَلِكَ فَلَا يَجُوزُ أَنْ يُتَوَهَّمَ أَنَّ عِيسَى يَنْزِلُ نَبِيًّا بِشَرِيعَةٍ مُتَجَدِّدَةٍ، وَغَيْرِ شَرِيعَةٍ مُحَمَّدٍ نَّبِيِّنَا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، بَلْ إِذَا نَزَلَ؛ فَإِنَّهُ يَكُونُ يَوْمَئِذٍ مِّنْ أَتْبَاعِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
“Some people say that after the coming of Jesus (peace be upon him), people will no longer be bound by Shariah, and if the people of that time follow Shariah, it would imply that Sayyiduna Jesus (peace be upon him) was sent to them to warn them about Allah’s commands and prohibitions. But this is a rejected and false view. It is wrong to consider Jesus (peace be upon him) as the bearer of a new Shariah. Read the Hadith of Sayyiduna Abu Huraira (may Allah be pleased with him), observe Allah’s statement: وَخَاتَمَ النَّبِيِّينَ Similarly, the Messenger of Allah (peace be upon him) said: ‘There is no prophet after me.’ He also said, ‘I am the last prophet to come.’ With these Hadiths, it is inconceivable to think that Sayyiduna Jesus (peace be upon him) will come with a new Shariah; rather, he will descend as a follower of Muhammad, the Messenger of Allah (peace be upon him).”
